Buddhism in the Modern World

by Kenneth J. Saunders

(b) They tend to view Gotama as a Saviour.—Again many look upon Gotama as a loving saviour. So strong is this attitude toward him that when a father blesses his child, he says to him: "May you be reborn when the Loving One, Metteya[6] comes." Gotama is reported as having promised the coming of such a redeemer. Even in Southern Asia, therefore, Buddhism is changing from a way of merit and self-mastery into a way of salvation by faith. May we not reckon this transition as a preparation for the message of Christianity? Buddhism everywhere is to-day almost more like Christianity than it is like the Buddhism of Gotama and the Elders. The Buddhism of Burma is more of a religion and less of a philosophy than that of the Books.

(c) _The Christian Heaven is more Attractive than Nibbāna.—It is clear again that Buddhists to-day are much more ready than before to accept the idea of a Christian heaven. This heaven, preached as a state of progress, a meeting-place of friends, and the beatific vision of God, is very attractive to them. The appeal of Nibbāna is dying: "Nibbāna," said a monk in Burma, "is a fearsome thought. I have no hope of attaining it." "We are walking in darkness," said another leader, "without seeing a light, a person, or a hope."

Missionaries both in Burma and Ceylon are agreed that the teaching of Buddhism has changed very greatly during the last few decades, among those who have come directly or indirectly in touch with Christianity. Formerly Buddhists preached that there was no supreme god, that Nibbāna meant total quiescence, almost total annihilation, that man is his own saviour, and that there is no possible escape from the penalty of sin; now many admit that there must be a God, declare that Gotama is a saviour, that sin is forgiven and that there is a heaven in place of Nibbāna.

On the other hand, there is still much work for the Christian missionary. Buddhism in many parts of Burma seems to be making one great last stand against the gospel of Christ. Its own standard is in many respects so high that our Christianity is as a whole not loving or sacrificial enough to win its adherents. The Christianity which is to be an overpowering argument for the efficacy and truth of the Christian faith is too rare. The Buddhist Revival is largely a reaction from our Western pseudo-Christianity, and from the shameless aggression of Christendom.

(d) Moral Conditions Demand a Vital Christianity.—The moral situation in Burma clearly demands that either a revivified Buddhism or Christianity in its most vital form should come to the rescue. The need is grave. Burma is at once the most literate and the most criminal portion of the Indian Empire. A government report for 1912 reads: "The moral sense of the people is diminishing with a slackening of religious observances. With the decay of ancient beliefs the Buddhist religion is losing its moral sanction as an inspiring force in the lives of its adherents. Drunkenness, gambling, drug-taking and vicious habits, increasing as they all are, tend to produce a weakening of self-control and a loss of self-respect which in favouring circumstances easily create the criminal." A fair-minded missionary would agree that these deplorable conditions are in large measure chargeable to the impact of Western "civilisation." It is incumbent upon us, in ordinary justice and fair play, to see that the West is represented by our very best men in missionary service, in commerce and in government posts. On the other hand, these deplorable moral conditions are also due to the fact that Buddhism has not succeeded in its task of building character. A genuine and vital Christianity has a large and hopeful task in Burma. These very attractive people need a dynamic and a bond of union in great enterprises. They are seeking such a religion.

(e) Loving Social Service finds its own Way to the Heart.—When Christianity is expressed in deeds of loving social service, such as work for lepers, for the deaf and the blind, or for any other needy class in the community, it touches a responsive chord in every Buddhist heart. They subscribe to our Christian mission work for the afflicted. The social appeal of Christianity will go far toward breaking down all forms of prejudice: and it is significant that the young Burmese are organising their own Y.M.B.A.'s and their own social service clubs, though at present these movements do not exhibit much staying-power.

(f) Christianity dispels the Fear of the Demon World.—Christianity reveals its power by dispelling the terrors of demon-haunted villages, and lessening the horrors of the slums of the great cities. A country like Burma is not interested in a new system of ethics. It is wholly satisfied with the admirable system it already possesses. But it does welcome the sense of spiritual freedom and power which Christianity can impart. "The kingdom of God is not in word, but in power." May we not say that Christ can give strength to follow the Noble Path of which Gotama spoke?

[1] The ancient and still the classic language of S. Buddhism in which its scriptures are preserved. It is used religiously, much as Latin is used in the Roman Catholic services.

[2] The Tipitaka (Sanskrit, Tripitika) (1) Vinaya; (2) Sutta; (3) Abhidhamma. The Pāli scriptures were originally written on palm leaves and preserved, layer upon layer, in the three "baskets." This, at least, is one explanation of the use of this term.

[3] Gotama is the Pāli form (common in S. Asia) of the Sanskrit Gautama, more familiar to Western readers.